As for the poets, only those who are lost in error follow them. Are you not aware that they roam confusedly through all valleys, and that they say what they do not do? Excepted are those who believe, and do righteous deeds, and remember God often, and strive to be triumphant after they have been wronged. Those who are bent on wrongdoing will in time know what an evil turn their destiny will surely take. (The Poets: Al-Shu’ara: 26: 224-227)
“As for the poets, only those who are lost in error follow them. Are you not aware that they roam confusedly through all valleys, and that they say what they do not do?” What is important when we read these verses is to realize that Islam does not suppress poetry and art altogether, as some people may take the statement to mean. It simply disapproves of the line followed by poetry and art, giving full rein to uncontrolled whims and reactions, as well as fanciful dreams that absorb the energy of the dreamers so that they cannot fulfill them. When the human soul adopts the Islamic system, and interacts with Islamic values it produces poetry and art while working at the same time to see its noble feelings realized in practice. It will not be satisfied with living in a visionary world of its own making, abandoning the reality that it abhors.
It is perfectly possible for the human soul to adopt a clear system that aims to achieve an Islamic objective, looking at life from an Islamic viewpoint, and to express all this in poetry and art. In such a condition, Islam approves of poetry and art, and it encourages poets and artists.
The Qur’an directs people’s minds and hearts to the great wonders in the universe and within the human soul, both of which are the material of poetry and art. Indeed, the Qur’an includes pauses of reflection on the wonders of creation that can never be matched by any poetry in respect of penetration, fascination and presentation.
Therefore, the Qur’an makes an exception of the above general description of poets: “Excepted are those who believe, and do righteous deeds, and remember God often, and strive to be triumphant after they have been wronged.” These are not included in the general description, because they have believed and their hearts are, as a result, full of a faith while their life follows a clear system. They do righteous deeds and their energy is directed toward what is good, beneficial and beautiful. They are not satisfied with dreams and visions. They strive hard, putting all their energy in their striving, so that they could support the truth in which they believe, and achieve the victory to which they aspire.
Among the poets who fought with their poetry defending the Islamic faith and its Messenger, at the height of the battle against idolatry and idolaters during the Prophet’s lifetime were Hassan ibn Thabit, Kaab ibn Malik and Abdullah ibn Rawahah, all of whom were talented poets from the Ansar. Also among them were Abdullah ibn Al-Zibaara and Abu Sufyan ibn Al-Harith ibn Abd Al-Muttalib, both of whom used to abuse the Prophet in their poetry in their pre-Islamic days. When they adopted Islam, they did well and composed fine poetry in praise of the Prophet and in support of Islam.
It is authentically reported that the Prophet said to Hassan: “Attack them and Gabriel (the angel) will support you.” Abd Al-Rahman ibn Kaab reports that his father, Kaab ibn Malik, said to God’s Messenger: “God has revealed what you know about poets.” The Prophet said to him: “A believer defends Islam with his sword as also with his tongue. By Him who holds my soul in His hand, your words that you throw at them are just like arrows.” (Related by Ahmad).
This type of Islamic poetry was the result of what was needed at the time. Other modes by which poetry and art become Islamic are numerous indeed. It is sufficient that poetry or art in general issues from an Islamic concept of life, in any field, to gain Islamic acceptance. Poetry can perfectly be Islamic without having to attack the opponents of Islam, or to be in defense of Islam, glorification of its values or history, or to contribute directly to its advocacy. A glance at the passage of night, feeling the first breath of dawn, coupled with an expression of a Muslim’s sense that relates such phenomena to the Creator, is of the very essence of Islamic poetry. A moment of inner enlightened thought, feeling God’s presence or action, or relating what one sees in the world around him to its Creator, is bound to produce poetry that is perfectly acceptable to Islam.
The point that distinguishes what Islam rejects from what it approves is that Islam has its own concept of life as a whole, its relations and bonds. Whatever poetry issues from such concept is fine and acceptable from the Islamic point of view.
The surah concludes with a general implicit warning: “Those who are bent on wrongdoing will in time know what an evil turn their destiny will surely take.”
The surah has spoken about the unbelievers and their stubborn rejection of Islam, their heedless approach to warnings, hastening of their punishment, as well as scenes of the destruction of past communities of unbelievers. It now concludes with this strong warning that sums up its theme. The warning serves as the last strong note that is felt to violently shake the very foundation of wrongdoing and the wrongdoers.